請觀音經疏 1.28

1.28

Second, praising the dhāraṇī-mantra comprises two parts: first, praising the essence of the dhāraṇī; second, explaining its function. From "He addressed the Buddha: 'It is certain'" onward is praising the essence. This is the essence of the correct contemplation of the true mark, neither empty nor existent, which wards off the evil karma of the two extremes and maintains the correct goodness of the Middle Way; hence it is called the true mark essence of the dhāraṇī. This essence possesses the three virtues, neither longitudinal nor transverse. The text says: "The dhāraṇī seal of all Buddhas of the three periods of time" is the virtue of the true mark of the dharmakāya; "certain" is the lion's roar, decisively expounding prajñā; "auspicious" means all sufferings are permanently exhausted, universally causing each to be liberated. With these three virtues, it praises the essence of the dhāraṇī. Furthermore, "certain" is called the lion's roar, the meaning of dispelling, eliminating, and extracting suffering. "Auspicious" is a term of goodness and benefit, the meaning of taming, subduing, and bestowing joy. Therefore, the Pañcaviṃśatisāhasrikā-prajñāpāramitā says: "It is the great transcendent mantra, the great illuminating mantra, the unexcelled mantra." A dhāraṇī is simply a vow: when the Buddha expounds the Dharma, his vow for sentient beings is established like this dhāraṇī, just as a solitary wasp adopts the caterpillar; therefore, all sūtras are dhāraṇīs. The dhāraṇī of the Middle Way wards off the two extremes, subdues emptiness and subdues existence, shatters the two extremes, and eliminates emptiness and eliminates existence; this is precisely dispelling, eliminating, and subduing them. There are also other meanings of subduing, calming and subduing, and so forth (and so forth). A dhāraṇī is also a vow, an incantation and solemn oath, and also an incantatory technique; the methods of this technique correspond entirely to the poisonous harms of the ten practitioners, secretly capable of dispelling and subduing them—the secret essentials of all Buddhas, inconceivable. The "seal of the Buddhas of the three periods of time" is the seal of the true mark, sealing and certifying all sūtras; hence it is called the essence of the dhāraṇī. "Hearing this dhāraṇī" explains its function. If one does not know the medicine, one cannot know its efficacy; if one does not explain its function, how can one know its power? The exhaustion of suffering is dispelling and eliminating; attaining joy is taming and subduing; leaving far behind the eight difficulties is dispelling and eliminating; attaining the concentration of recollecting the Buddha is taming and subduing; taming and subduing bring gentle goodness, inducing the vision of all Buddhas. Up to and including views of existence and views of non-existence: the arbitrary calculations of the four views that do not accord with principle are all named evil karma. What is seen in emptiness by the two vehicles, the four gates of the Tripiṭaka teaching, and the four gates of the shared teaching, all fail to accord with principle and are also evil karma. Now this dhāraṇī-mantra of the Middle Way is entirely capable of dispelling and subduing them; one should know that this dhāraṇī's spiritual function is vast and far-reaching.